Systematic Bible Study

[PaulThomson]

A literal translation of the Greek text -

Eph 5:13
But all things (τὰ δὲ πάντα) being rebuked (ἐλεγχόμενα, present passive participle) under/by the light (ὑπὸ τοῦ φωτὸς) are being made manifest (φανεροῦται, present passive indicative): for the thing being manifested (γάρ τό φανερούμενον, present passive participle) light (φῶς) is (ἐστίν).5:13 τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται πᾶν γάρ τό φανερούμενον φῶς ἐστίν
Eph 5:14
Through which he is saying (διὸ λέγει, present active indicative), "Start waking up (Ἔγειραι, aorist active imperative) the one sleeping (ὁ καθεύδων, present active participle), and start standing up (καὶ ἀνάστα, second aorist active imperative) out from the dead ones (ἐκ τῶν νεκρῶν), and He shall give light (καὶ ἐπιφαύσει, future indicative active) to you ( σοι) the Christ (ὁ Χριστός).5:14 διὸ λέγει Ἔγειραι, ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός
Eph 5:15
Keep on watching therefore (Βλέπετε οὖν, present active imperative) how (πῶς) circumspectly (ἀκριβῶς), you are walking (περιπατεῖτε, present active indicative), not as fools, (μὴ ὡς ἄσοφο) but as wise (ἀλλ᾽ ὡς σοφοί),5:15 Βλέπετε οὖν πῶς ἀκριβῶς περιπατεῖτε μὴ ὡς ἄσοφοι ἀλλ᾽ ὡς σοφοί
Eph 5:16
Redeeming (ἐξαγοραζόμενοι, present passive participle) the time(τὸν καιρόν), because (ὅτι) the days (αἱ ἡμέραι) evil (πονηραί) are (εἰσιν). 5:16 ἐξαγοραζόμενοι τὸν καιρόν ὅτι αἱ ἡμέραι πονηραί εἰσιν
Eph 5:17
Because of this fact (διὰ τοῦτο) do not keep on becoming (μὴ γίνεσθε, present middle deponent imperative) unwise (ἄφρονες), but (ἀλλὰ) become understanding (συνιέντες, present active participle) what (τί) the will (τὸ θέλημα) of the Lord (τοῦ κυρίου) is.
5:17 διὰ τοῦτο μὴ γίνεσθε ἄφρονες ἀλλὰ συνιέντες τί τὸ θέλημα τοῦ κυρίου.

My own paraphrase of the sense of the Greek text -

5:13 But all things that are being rebuked are being exposed when put under the spotlight; for the thing really being exposed is light itself, 14 through which God is saying to the evildoer,
"Wake up, sleeper, and stand up out from those who are dead and Christ shall give light to you."15 Therefore, keep on watching how carefully you are walking, not as fools but as those who are wise, 16 redeeming the time, because these days are evil. 17 And because these days are evil, stop becoming unwise stewards, but become stewards who understand what the Lord's will is.

1. " But all things that are being rebuked are being exposed when put under the spotlight ..."
Rebuking unbecoming behaviour that falls short of God's intended glory for mankind, exposes the behaviour to examination as to whether it conforms to Gods word.

2. "... for the thing really being exposed is light itself..."
In highlighting misbehaviour we are not really aiming to make the sin the star of the show, the centre of attention. we are bringing God's measure of righteousness and truth to the forefront and comparing the misbehaviour to what God says is good. I am to compare the bad behaviour to the truth of God's word, and not just criticise on the basis that I find the behaviour offensive.

3. "... 14 through which God is saying to the evildoer., 'Wake up, sleeper, and stand up out from those who are dead and Christ shall give light to you.' "
My highlighting the light of God's truth is, to the dead to the Spirit evildoer, like opening the curtains so that sunlight streams into the bedroom disturbing a dead-to-the-world sinner's daytime slumber. By opening the curtains and shining upon him the light, I am saying,
"Wake up, sleepyhead! Get up and the sun will give you the light you need to get things done.

Pro 6:9
How long will you sleep, O sluggard? when will you arise out of yoir sleep?
Pro 6:10
Yet a little sleep, a little slumber, a little folding of the hands to sleep:
Pro 6:11
So shall thy poverty come as one that travels, and your want as an armed man.

Isa 60:1
Arise, shine; for thy light is come, and the glory of the LORD is risen upon yoiu.
Isa 60:2
For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon you, and his glory shall be seen upon you.
Isa 60:3
And the Gentiles shall come to your light, and kings to the brightness of your rising.

4. "15 Therefore, keep on watching how carefully you are walking..."
We are to monitor continually how careful we are to walk in truth, in a God-pleasing way.

5. "... not as fools but as those who are wise, 16 redeeming the time, because these days are evil. 17 And because these days are evil, stop becoming unwise stewards, but become stewards who understand what the Lord's will is."

cf. Luke 12:35-48 The Christian should be careful to be found busy at His coming doing the Father's business. I should not let Him find me skiving, neglecting what is important for the growth of the Kingdom in favour of time-wasting diversions.

 

[PaulThomson]

EPH 5:17-18, “Therefore, do not be foolish, but understand what the Lord’s will is. Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit."

The contrast between foolishness and wisdom echoes what Paul wrote to the church in Corinth (in 1Cor. 1:18-25 & 2:6-16),
and it is clear in both passages that the Lord’s will first and foremost is for sinners to repent of debauchery or sin and receive
the Holy Spirit or mind of Christ by believing the Gospel. Paul indicated (in Eph. 3:16-19) that being filled with the Spirit
is manifested by the fullness of God's powerful love. Those without God feel empty and often fill the void with wine or
other drugs that can cause slow suicide.

A litteral translation of the passage

Eph 5:18
And (καὶ) do not keep on being drunk (μὴ μεθύσκεσθε), present passive imperative) with/in wine (οἴνῳ), in/by which (ἐν ᾧ) is (ἐστιν) excess/riotousness (ἀσωτία); but rather (ἀλλὰ) keep on being filled (πληροῦσθε, present passive imperative) in/by/with what is characteristic of the Spirit (ἐν πνεύματι);
Eph 5:19
While speaking (λαλοῦντες, present active participle) to yourselves (ἑαυτοῖς) in psalms (ψαλμοῖς) and hymns ( καὶ ὕμνοις) and songs (καὶ ᾠδαῖς ) spiritual (πνευματικαῖς), while singing (ᾄδοντες, present active participle) and while making melody (καὶ ψάλλοντες, present active participle) in the heart (ἐν τῇ καρδίᾳ) of you (ὑμῶν) to the Lord (τῷ κυρίῳ);
Eph 5:20
while giving thanks (εὐχαριστοῦντες, present active participle) always (πάντοτε) over/for all things (ὑπὲρ πάντων, + genitive case) ) in/by what is characteristic of the name (ἐν ὀνόματι) of the Lord (τοῦ κυρίου) of us (ἡμῶν), in the name of Jesus Christ (Ἰησοῦ Χριστοῦ) to the God (τῷ θεῷ) and Father (καὶ πατρί) ;
Eph 5:21
while submitting (ὑποτασσόμενοι, present middle participle) to one another (ἀλλήλοις) in what is characteristic of the fear (ἐν φόβῳ) of what is characteristic of God (Θεοῦ).

My own paraphrase of what I think is the sense of the Greek text -

18. Stop becoming drunk on wine, which leads to riotous behaviour. Instead, keep on being filled with what the Spirit imparts, 19 as you are speaking to yourselves in psalms and hymns and spiritual songs; as you are making melody in your heart to the Lord; 20 as you are always giving thanks from a position above all circumstances, positioned in the character of our Lord Jesus Christ and God the Father; 21 as you are placing yourselves under one another in deep reverence for what God is and does.

1. "18. Stop becoming drunk on wine, which leads to riotous behaviour..."
The present imperative assumes some saints are getting drunk, and the negative command, calls on them to stop doing so.

2. ".. Instead, keep on being filled with what the Spirit imparts ..." The anarthrous πνεύματι (spirit) indicates that Paul has in mind not the Person of the Holy Spirit per se, but the attributes characteristic of the Holy Spirit. Wine produces unruliness, but the Holy Spirit imparts self-control.

3. "19 as you are speaking to yourselves in psalms and hymns and spiritual songs; as you are singing and making melody in your heart to the Lord;"
The present participles attach synchronous actions (speaking, singing, making melody) to the main verb (keep on being filled). While you are being filled, you are also speaking, singing, and making melody. These are the actions produced as the attributes that the Holy Spirit imparts are being received: love, joy, peace etc.

4. "20 as you are always giving thanks from a position above all circumstances, positioned in the characteristics of our Lord Jesus Christ and God the Father;"
Another action that is produced as the Holy Spirit imparts His perspective from above our circumstances, is our thankfulness from seeing things from a position above our circumstances. This perspective will be the same one perceived by the Father and the Son, because the perspective characteristic of the Holy Spirit coincides with the perspective characteristic of the Father and the Son. So resting in the Spirit we are also abiding in the Father and the Son.

5. "... 21 as you are placing yourselves under one another in deep reverence for what God is and does. "
God condescends to serve us, to the extent of suffering ignominy and abuse patiently at our hands, snd meditating on God's humility of character and behaviour should inspire a similar humility and willing service in us towards others. This is another action that happens synchronously with our receiving what the Holy Spirit imparts.

 

[PaulThomson]

EPH 5:21-24, Submit to one another out of reverence for Christ. Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything.”

The correct interpretation of this passage hinges upon keeping in mind the command for mutual submission, which agrees with the teaching of Jesus (in Matt. 20:26-28 & 23:11) that the greatest in the kingdom of heaven will be the servant of all, just as he did not come to be served but to give his life.

With this understanding, we can see that Paul envisions a perfect marriage in which the husband is spiritually mature or Christlike and loves his wife sacrificially as the wife does her husband. When the husband is NOT like Christ, perhaps the statement of Peter in Acts 5:29 (“We must obey God rather than men”) applies.

A literal translation of the Greek text -

Eph 5:22
The wives (Αἱ γυναῖκες), to your own husbands (τοῖς ἰδίοις ἀνδράσιν) keep on placing yourselves beneath (ὑποτάσσεσθε, present middle imperative), in the same way as (ὡς) to the Lord (τῷ κυρίῳ).
Eph 5:23
Because (ὅτι) the husband (ὁ ἀνήρ) is (ἐστιν) head (κεφαλὴ) of the wife (τῆς γυναικὸς), as (ὡς) also/even (καὶ) the Christ (ὁ Χριστὸς) is head (κεφαλὴ) of the church ( τῆς ἐκκλησίας): and (καὶ) he (αὐτὸς) is (ἐστίν) saviour (σωτὴρ) of the body (τοῦ σώματος).
Eph 5:24
Other-things/moreover (ἀλλ') just as (ὡσπερ) the church (ἡ ἐκκλησία) keeps on placing itself beneath (ὑποτάσσεται, present middle indicative) the Christ (τῷ Χριστῷ), in this way (οὕτως) also (καὶ) the wives (αἱ γυναῖκες) keep on placing yourselves beneath your own (τοῖς ἰδίοις ) husbands (ἀνδράσιν) in every thing/circumstance (ἐν παντί) .

My paraphrase of what I think is the sense of the Greek text -

5:22 Wives keep on deferring to your own husbands, in the same way as you keep on deferring to Christ. 23 Because the husband is head of the wife in the same way as Christ is head of the church - and Christ is Saviour of the body. 24 Moreover, exactly as the church keeps on deferring to Christ, in this way also wives, keep on deferring to your own husbands in every circumstance.

1. "Wives keep on deferring to your own husbands..."
The instruction is addressed to wives in the Ephesian church who are already submitting to their husbands, exhorting them to keep on doing so, and by inference it is a challenge to wives who are not doing so to start doing so.

2. "... in the same way as you keep on deferring to Christ."
Christian women understand that they need to defer to Christ, even in matters where doing so requires a crucifixion of their ego. Paul is saying that the same ego-breaking discipline needs to be engaged in a wife's responses to her husband's will, where doing his will does not entail her being required to sin.

3. "23 Because the husband is head of the wife in the same way as Christ is head of the church ..."
The anarthrous noun "κεφαλὴ, head " means that Paul does not have in mind the husband being the actual head of the wife, but he has functions characteristic of a head in relation to a body. The head needs the body, and needs to care for its body, but for spiritual and psychological health, it is the head that should be making the ultimate decisions for the head-body organism. The body should not be dictating head-body actions that are against what the head/reason determines is best.

That is how it should play out in the coordination between Christ and those Christians that comprise the cells of His body. And tht relationship is the model for God's intentions for marriage.

4. "... - and Christ is Saviour of the body."
"αὐτὸς" is an emphatic "He", The same one who is head of the church is also the Saviour of its physical body. He will be resurrecting and glorifying our physical bodies in the day of redemption, if we have been called into His service, chosen for His service, and faithful in His service. Paul seems to be implying that in some way the wife's physical health is determined now by how faithful she is in serving her husband. A lot of women died in childbirth in the first century. Maybe Paul is suggesting that the wife with a godly attitude to her husband out of her reverence for Christ, is going to cope with the stress of child-birth better. he does say something like this elsewhere (1Ti 2:15).

5. "24 Moreover, exactly as the church keeps on deferring to Christ, in this way also wives, keep on deferring to your own husbands in every circumstance."
This says plainly what we inferred in point 3.

 

[GWH]

A literal translation of the Greek text -

Eph 5:22
The wives (Αἱ γυναῖκες), to your own husbands (τοῖς ἰδίοις ἀνδράσιν) keep on placing yourselves beneath (ὑποτάσσεσθε, present middle imperative), in the same way as (ὡς) to the Lord (τῷ κυρίῳ).
Eph 5:23
Because (ὅτι) the husband (ὁ ἀνήρ) is (ἐστιν) head (κεφαλὴ) of the wife (τῆς γυναικὸς), as (ὡς) also/even (καὶ) the Christ (ὁ Χριστὸς) is head (κεφαλὴ) of the church ( τῆς ἐκκλησίας): and (καὶ) he (αὐτὸς) is (ἐστίν) saviour (σωτὴρ) of the body (τοῦ σώματος).
Eph 5:24
Other-things/moreover (ἀλλ') just as (ὡσπερ) the church (ἡ ἐκκλησία) keeps on placing itself beneath (ὑποτάσσεται, present middle indicative) the Christ (τῷ Χριστῷ), in this way (οὕτως) also (καὶ) the wives (αἱ γυναῖκες) keep on placing yourselves beneath your own (τοῖς ἰδίοις ) husbands (ἀνδράσιν) in every thing/circumstance (ἐν παντί) .

My paraphrase of what I think is the sense of the Greek text -

5:22 Wives keep on deferring to your own husbands, in the same way as you keep on deferring to Christ. 23 Because the husband is head of the wife in the same way as Christ is head of the church - and Christ is Saviour of the body. 24 Moreover, exactly as the church keeps on deferring to Christ, in this way also wives, keep on deferring to your own husbands in every circumstance.

1. "Wives keep on deferring to your own husbands..."
The instruction is addressed to wives in the Ephesian church who are already submitting to their husbands, exhorting them to keep on doing so, and by inference it is a challenge to wives who are not doing so to start doing so.

2. "... in the same way as you keep on deferring to Christ."
Christian women understand that they need to defer to Christ, even in matters where doing so requires a crucifixion of their ego. Paul is saying that the same ego-breaking discipline needs to be engaged in a wife's responses to her husband's will, where doing his will does not entail her being required to sin.

3. "23 Because the husband is head of the wife in the same way as Christ is head of the church ..."
The anarthrous noun "κεφαλὴ, head " means that Paul does not have in mind the husband being the actual head of the wife, but he has functions characteristic of a head in relation to a body. The head needs the body, and needs to care for its body, but for spiritual and psychological health, it is the head that should be making the ultimate decisions for the head-body organism. The body should not be dictating head-body actions that are against what the head/reason determines is best.

That is how it should play out in the coordination between Christ and those Christians that comprise the cells of His body. And tht relationship is the model for God's intentions for marriage.

4. "... - and Christ is Saviour of the body."
"αὐτὸς" is an emphatic "He", The same one who is head of the church is also the Saviour of its physical body. He will be resurrecting and glorifying our physical bodies in the day of redemption, if we have been called into His service, chosen for His service, and faithful in His service. Paul seems to be implying that in some way the wife's physical health is determined now by how faithful she is in serving her husband. A lot of women died in childbirth in the first century. Maybe Paul is suggesting that the wife with a godly attitude to her husband out of her reverence for Christ, is going to cope with the stress of child-birth better. he does say something like this elsewhere (1Ti 2:15).

5. "24 Moreover, exactly as the church keeps on deferring to Christ, in this way also wives, keep on deferring to your own husbands in every circumstance."
This says plainly what we inferred in point 3.

Paul, good to see you again. I acknowledge that your understanding of this passage is typical and is what I was taught,
but would you want to explain why my understanding is wrong? It is this:

The correct interpretation of this passage hinges upon keeping in mind the command for mutual submission, which agrees with the teaching of Jesus (in Matt. 20:26-28 & 23:11) that the greatest in the kingdom of heaven will be the servant of all, just as he did not come to be served but to give his life.

With this understanding, we can see that Paul envisions a perfect marriage in which the husband is spiritually mature or Christlike and loves his wife sacrificially as the wife does her husband. In this type of marriage the two-who-are-one (Matt. 19:4-6) operate by consensus. When the husband is NOT like Christ, perhaps the statement of Peter in Acts 5:29 (“We must obey God rather than men”) applies.

 

[PaulThomson]

Paul, good to see you again. I acknowledge that your understanding of this passage is typical and is what I was taught,
but would you want to explain why my understanding is wrong? It is this:

The correct interpretation of this passage hinges upon keeping in mind the command for mutual submission, which agrees with the teaching of Jesus (in Matt. 20:26-28 & 23:11) that the greatest in the kingdom of heaven will be the servant of all, just as he did not come to be served but to give his life.

With this understanding, we can see that Paul envisions a perfect marriage in which the husband is spiritually mature or Christlike and loves his wife sacrificially as the wife does her husband. In this type of marriage the two-who-are-one (Matt. 19:4-6) operate by consensus. When the husband is NOT like Christ, perhaps the statement of Peter in Acts 5:29 (“We must obey God rather than men”) applies.

I have been very busy on the orchard lately. Not so much time for keeping the many other plates spinning.

What happens when a consensus is not reached in an otherwise healthy marriage relationship? Whose judgment, husband's or wife's, is to be enacted in a healthy Christian marriage? Being the servant of someone does not mean giving in to their every whim. It means acting for their good, which could mean sometimes not giving them what they want.

In taking over this orchard, Sharon and I are both without experience in pruning grapes vines and other fruit trees that had been neglected for two or three years. We are both learning from videos, but are receiving different information and understand only partially what we see and hear. But the grapevines needed to be prepared for spring.

Sharon had decided to prune radically to stimulate new growth from the stumps and defer getting fruit until the following year. I had arrived at a more cautious plan to remove a lot of material, but to leave rather more on the vines and observe the results this year and radically prune the unproductive old wood next year, replacing it with some of this years fresh new growth. But we could not agree, and something had to be done before spring. I decided and insisted that we should allot two rows to Sharon and two rows to me, and we could each apply our own methods to our own vines, and learn from observing the results of both methods, and make decisions next winter based on the combined evidence of the results of our two different approaches this summer.

I agree that both husband and wife should sacrificially serve one another, but at times a decision will need to be made when there is no consensus reached. In that case, the husband should be the final arbiter, and the wife should support him, and commend him for taking the initiative boldly to chart a course ahead, and not whinge and grumble, dragging her feet and and prophesying doom.

 

[GWH]

I have been very busy on the orchard lately. Not so much time for keeping the many other plates spinning.

What happens when a consensus is not reached in an otherwise healthy marriage relationship? Whose judgment, husband's or wife's, is to be enacted in a healthy Christian marriage? Being the servant of someone does not mean giving in to their every whim. It means acting for their good, which could mean sometimes not giving them what they want.

In taking over this orchard, Sharon and I are both without experience in pruning grapes vines and other fruit trees that had been neglected for two or three years. We are both learning from videos, but are receiving different information and understand only partially what we see and hear. But the grapevines needed to be prepared for spring.

Sharon had decided to prune radically to stimulate new growth from the stumps and defer getting fruit until the following year. I had arrived at a more cautious plan to remove a lot of material, but to leave rather more on the vines and observe the results this year and radically prune the unproductive old wood next year, replacing it with some of this years fresh new growth. But we could not agree, and something had to be done before spring. I decided and insisted that we should allot two rows to Sharon and two rows to me, and we could each apply our own methods to our own vines, and learn from observing the results of both methods, and make decisions next winter based on the combined evidence of the results of our two different approaches this summer.

I agree that both husband and wife should sacrificially serve one another, but at times a decision will need to be made when there is no consensus reached. In that case, the husband should be the final arbiter, and the wife should support him, and commend him for taking the initiative boldly to chart a course ahead, and not whinge and grumble, dragging her feet and and prophesying doom.

I understand about spinning plates; retirement is good.

When a consensus is not reached, I have found Sesame Street suggestions to be helpful: take turns, draw straws, flip a coin, compromise, etc.
It sounds like you and Sharon reached a reasonable agreement instead of having an endless argument. Yay! A lesson for CC folks.
Not sure why she would not agree to such a logical compromise without you having to insist or dictate, but I vote with you--which
is another method of breaking a tie (if arm wrestling is not fair :^)

 

[PaulThomson]

EPH 5:25-27, “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.”

Continuing to keep in mind the mutual submission mentioned in v. 21, we understand that husbands should love their wives sacrificially, just as wives should love their husbands. The purpose of such love goes beyond romance to motivate spiritual and moral completion, comparable to the atonement of Christ. We note the connection of water baptism with Spirit baptism or God’s Word (cf. Col. 2:11-12).

“Radiance” reminds readers of the glory of God that is signified in Scripture by light (e.g., Luke 2:9), “without blemish” refers to the OT foreshadowing of the lamb of God/Messiah (as in Lev. 22:21, cf. John 1:29), and “holy and blameless” describes the incarnate Christ (in Heb. 7:26-28).

I think Ephesians 5:22ff are given as examples of what it means to follow Paul's call to all to "keep on being filled with the Spirit" while doing a list of things which includes "submitting to one another (or we could say put others' good and genuine needs before your own) out of reverence for Christ." He describes what putting others before yourself out of reverence for Christ" looks like for the wife who reverences Christ. He then describes what "putting others before yourself out of reverence for Christ" looks like in a husband who reverences Christ. Then likewise for children, slaves and masters.

Eph 5:25
The husbands (Οἱ ἄνδρες), you keep on treasuring (ἀγαπᾶτε, present active imperative 2 pl.) the wives (τὰς γυναῖκας) of themselves (ἑαυτῶν, 3 pl), even as (καθὼς) also (καὶ) the Christ (ὁ Χριστὸς) treasures (ἠγάπησεν, aorist active indicative) the church (τὴν ἐκκλησίαν), and (καὶ) Himself (ἑαυτὸν) gives (παρέδωκεν, aorist active indicative) over/for (ὑπὲρ) her/it; (αὐτῆς)
Eph 5:26
so that (ἵνα ) her/it (αὐτὴν) he might sanctify (ἁγιάσῃ, aorist active subjunctive) after cleansing (καθαρίσας aorist active participle) in the washing (τῷ λουτρῷ) of water (τοῦ ὕδατος) in/by a declaration (ἐν ῥήματι),
Eph 5:27
so that (ἵνα) he might present (ἵνα, aorist active subjunctive) her/it (αὐτὴν) to himself (ἑαυτῷ) glorious (ἔνδοξον) the church, (τὴν ἐκκλησίαν) not having (μὴ ἔχουσαν, present active participle) a spot (σπίλον), or a wrinkle (ἢ ῥυτίδα), or any (ἤ τι) of the such things (τῶν τοιούτων); but rather (ἀλλ᾽ ) so that (ἵνα) she/it should keep on being (ᾖ, present subjunctive) holy (ἁγία) and (καὶ) without blemish/blame (ἄμωμος).

My paraphrase of what I think is the sense of the Greek text.

5:25 Husbands, this is what putting others before yourself out of your reverence for Christ means for you.) Keep on treasuring your own wives just as Christ treasures/treasured the church and gives/gave Himself for her sake, 26 so that He might set her apart for Himself, after cleansing her by the washing of water, by what He says, 27 so that He might, at some point in time, present her to Himself, the church glorious - not present her to Himself while she has a spot, or a wrinkle, or any of such things - but rather, present her to Himself with the intention that she continue being holy and without blame.

 

[PaulThomson]

I think Ephesians 5:22ff are given as examples of what it means to follow Paul's call to all to "keep on being filled with the Spirit" while doing a list of things which includes "submitting to one another (or we could say put others' good and genuine needs before your own) out of reverence for Christ." He describes what putting others before yourself out of reverence for Christ" looks like for the wife who reverences Christ. He then describes what "putting others before yourself out of reverence for Christ" looks like in a husband who reverences Christ. Then likewise for children, slaves and masters.

My paraphrase of what I think is the sense of the Greek text.

5:25 Husbands, this is what putting others before yourself out of your reverence for Christ means for you.) Keep on treasuring your own wives just as Christ treasures/treasured the church and gives/gave Himself for her sake, 26 so that He might set her apart for Himself, after cleansing her by the washing of water, by what He says, 27 so that He might, at some point in time, present her to Himself, the church glorious - not present her to Himself while she has a spot, or a wrinkle, or any of such things - but rather, present her to Himself with the intention that she continue being holy and without blame.

1. "5:25 Husbands, (this is what putting others before yourself out of your reverence for Christ means for you.) Keep on treasuring your own wives just as Christ treasures/treasured the church and gives/gave Himself for her sake,..."
In reverencing Christ, we are looking up to him as our example of commendable manly living. How did He behave toward His betrothed bride, the church? He considered her valuable enough to suffer ignominy, betrayal, violence and death inflicted by her, in order to win her affection and loyalty because of His gracious and forgiving and forbearing spirit toward her. That is the value men who reverence Christ should ascribe to their wives.

2. "26 so that He might set her apart for Himself, after cleansing her by the washing of water, by what He says..."
Jesus intention in allowing his abuse and death by his desired bride, was to convince her to forsake all others and to avow exclusive allegiance to Him as Lord. This betrothal of the bride is accomplished by first cleaning her by her receiving the word He speaks to her, which cleansing by the word preached is likened to a maiden bathing before participating in her engagement ceremony.
Jhn 15:3
Now ye are clean through the word which I have spoken unto you.

3. "27 so that He might, at some point in time, present her to Himself, the church glorious..."
This betrothal through receiving His word is the beginning of a process by which she will eventually, at the resurrection, be presented to Him as the church glorified.

4. "not present her to Himself while she has a spot, or a wrinkle, or any of such things ..."
He is not planning to present the church to himself in an imperfect flawed state.

5. " - but rather, present her to Himself with the intention that she continue being holy and without blame."
He is planning to present the church to Himself fully perfected and flawless, and capable of maintaining the perfection and blamelessness on into the future.

 

[GWH]

1. "5:25 Husbands, (this is what putting others before yourself out of your reverence for Christ means for you.) Keep on treasuring your own wives just as Christ treasures/treasured the church and gives/gave Himself for her sake,..."
In reverencing Christ, we are looking up to him as our example of commendable manly living. How did He behave toward His betrothed bride, the church? He considered her valuable enough to suffer ignominy, betrayal, violence and death inflicted by her, in order to win her affection and loyalty because of His gracious and forgiving and forbearing spirit toward her. That is the value men who reverence Christ should ascribe to their wives.

2. "26 so that He might set her apart for Himself, after cleansing her by the washing of water, by what He says..."
Jesus intention in allowing his abuse and death by his desired bride, was to convince her to forsake all others and to avow exclusive allegiance to Him as Lord. This betrothal of the bride is accomplished by first cleaning her by her receiving the word He speaks to her, which cleansing by the word preached is likened to a maiden bathing before participating in her engagement ceremony.
Jhn 15:3
Now ye are clean through the word which I have spoken unto you.

3. "27 so that He might, at some point in time, present her to Himself, the church glorious..."
This betrothal through receiving His word is the beginning of a process by which she will eventually, at the resurrection, be presented to Him as the church glorified.

4. "not present her to Himself while she has a spot, or a wrinkle, or any of such things ..."
He is not planning to present the church to himself in an imperfect flawed state.

5. " - but rather, present her to Himself with the intention that she continue being holy and without blame."
He is planning to present the church to Himself fully perfected and flawless, and capable of maintaining the perfection and blamelessness on into the future.

I agree with you viewing physical water as representing Christ's spiritual word rather than as salvific or sacramental.
I also agree that Christ wants Christians to become mature, perfected or completely loving/righteous actually as well as
positionally because of oneness with Him via faith.

I look forward to you finishing Ephesians as you have time, and I will be interested in your idea for the next topic or book
to study systematically.

 

[GWH]

As I ponder what to study next, I might suggest the Gospel of John.
How does that sound to y'all?

 

[GWH]

As I ponder what to study next, I might suggest the Gospel of John.
How does that sound to y'all?

Okay, fine, let us begin.

John 1:1-5, "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines on in the darkness, and the darkness has not overcome it."

John employed metaphorical/figurative language to express ultimate/spiritual reality. The Word is described as a person who is both God and with God simultaneously, who co-created all things that are not God, and who is incarnate in Jesus as the Son of God in John 1:14-18, thereby implying that God is a Binity of God and Word/Son.

The Word metaphor is not used to explain how God created, but only that creation was through Him or by His will, including life. The Word is further described as being the source of life, which is referred to by another metaphor for the Word, "light", also meaning divine truth or the Gospel in some Scriptures (e.g., John 8:12 & 1John 1:7), which has guided humanity to salvation throughout history, although darkness--opposition to God/the Word--tries to overcome it.

 

[GWH]

John 1:6-9, "There came a man who was sent from God; his name was John. He came as a witness to testify concerning that light, so that through him all men might believe. He himself was not the light; he came only as a witness to the light. The true light that gives light to every man was coming into the world."

The man sent from God to testify and witness in hopes that everyone would believe God's light was John the Baptist, whose
testimony included these points:

1. Jesus is the Lamb of God, who atones for the sins of all souls. (John 1:29&35)
2. Jesus is the Son of God. (John 1:34)
3. Jesus will baptize his followers with the HS and fire. (Matt. 3:11, Mark 1:8, Luke 3:16-17)
4. Jesus remained filled with God's HS. (John 1:32-33, Mark 1:10-11, Luke 3:21-22)

John 1:1-9 are echoed in John 8:12.

 

[GWH]

While studying the Gospel of John, we can also study as a companion piece the Revelation to John.
The passages in Revelation are not quoted, so the reader will need to have a Bible handy to see what the commentary is referencing.

Rev. 1:1-9. Jesus Christ (JC) sent his angel to John, possibly meaning the Holy Spirit referenced in the Gospel of John (John 15:26). He was sent to the author of that Gospel, who was suffering with patient endurance on Patmos. John described the message as the word of God and as prophecy about what will happen in the near future. The recipients of John’s written testimony are seven churches in the Roman province of Asia, the area adjacent to Patmos that is known as Asia Minor.

John described the divine co-authors of the message as the eternal God and as JC, the first to be resurrected and the ruler of earth, who has atoned for sins and made his followers to be a kingdom and priests of God the Father. Then John said JC will return to earth and everyone will see him, apparently including those who crucified him, and everyone will mourn. The pericope concludes by quoting the Lord God as describing Himself as eternal and the Almighty.

 

[GWH]

John 1:10-13, "He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who received him, to those who believed in his name, he gave the right to become children of God--children born not of natural descent, nor of human decision or a husband's will, but born of God."

The name of him who came into the world and through whom the world was made, and who came to all in the world but who was received by only some (John 3:14-15 & 16-18) will be revealed in v. 17 as Jesus the Christ/Messiah. Those who received (and will receive) Jesus as Messiah and Lord incarnate are born of God or spiritually reborn, which should not be confused with physical/natural or fleshly birth from the watery womb (John 3:3-8).

 

[GWH]

John 1:14-17, "The Word became flesh and lived for awhile among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. John testifies concerning him; He cries out, saying, "This was he of whom I said, He who comes after me has surpassed me because he was before me." From the fullness of his grace we have all received one blessing after another. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but God the only Son, who is at the Father's side, has made him known."

Jesus was God incarnate/God the Son/Messiah/Christ, who existed before John and whose gospel of grace was greater than the law of Moses, because it revealed God the Father. John 1:29-30 calls Jesus the Lamb of God, who atones for the sins of humanity, which is why Jesus surpasses John and must become greater as John, whom Jesus called the last of the OT prophets (in Matt. 11:11), becomes less (John 3:30). Hebrews 7:11-10:1 explain why the gospel of Jesus supersedes the OT law and prophets.

In John 3:13-16 Jesus calls himself the Son of Man, whose mission was to be crucified or sacrificed as the atonement for sins in order that anyone who believes in him will have eternal life, because God loved/loves humanity so much.

 

[GWH]

John 1:19-28 (paraphrased): John testified/confessed that he was not Messiah (the Anointed One in Isa. 61:1), Elijah (foretold in Mal. 4:5-6, cf. Luke 1:13-17), or the Prophet whom Moses commanded to be obeyed (in Deut. 18:15). Instead, he was the one preparing the way for the Lord to appear (Isa. 40:3)--the one whose sandals he was not worthy to untie--by baptizing those who repented of their sins (per Matt. 3:1-2) with water, which signified having a new heart/spirit (cf. Ezek. 18:30-32).

 

[GWH]

John 1:29-34: John referred to Jesus as the Lamb of God, because his death takes away the sin of the world, just as the sacrifice of a lamb (Gen. 22:8, Exo. 12:21) without blemish (Lev. 22:21) per the Mosaic regime atoned for the sins of Israel (Isa. 53:4-12, cf. Lev. 16:9-10). The lamb metaphor was also employed by John in Rev. 1:5b, 5:6, 6:1, 13:8, 15:3, 19:7, 22:1.

John reiterated that Jesus pre-existed John (v.15), presumably referring to him being the pre-incarnate Word (v.1&14). John also indicated that he prepared the way for Jesus (v.23) by baptizing with water (v.26), signifying that Jesus would baptize believers with the Holy Spirit (John 20:22). John was given a sign that Jesus was the Messiah by being enabled by the One (v.6) to see/envision the Spirit come down on Jesus like a dove, and so John testified (v.8) that Jesus is the Son of God.

 

[GWH]

John 1:35-42. The next day John was again baptizing believers near Bethany with Andrew and another disciple, when he saw Jesus walking by and told them to behold the Lamb of God, so they followed Jesus, who asked them what they wanted. They asked Jesus where he was staying, and he invited them to come and spend the day with him. Andrew found is brother Simon Peter and told him that they had found the Messiah (Christ). When Jesus saw Simon, he said, "You will be called Cephas" (Aramaic for rock, which is Petros in Greek).

The name for Simon will become significant when he professes (in Matt. 16:16) his faith that Jesus is the Messiah/Christ, the Son of God.
Jesus declared that his church would be built on "this rock", which Roman Catholics later understood to mean Peter. However, by noting the Greek genders in the passage, it becomes evident that "rock" is feminine, whereas "Petros" is masculine, so Jesus may have meant the rock to be Peter's faith, which is also feminine gender in Greek. Certainly, this understanding jibes with the teaching of Paul (cf. Rom. 3:21-5:1, Gal. 2:11-16).

 

[GWH]

John 1:43-51. On the third "next" day Jesus told Philip to follow him, who told Nathanael he had found the prophet foretold by Moses
(in Deut. 18:15), but Nat scoffed at the notion someone significant might come from Nazareth. However, rather than reproving Nat for disbelief, Jesus complimented his honest doubt (cf. John 20:27-28). When Nat professed belief in Jesus as the Son of God, Jesus told him he would see the angels ascending and descending on the Son of Man.

The apparent meaning of this passage is that on the third day following Jesus' atonement, Nat would behold what was foreshadowed in Genesis 28:12-22: angels would ascend and descend on the incarnate Lord God, the gate of heaven (cf. John 10:7-10). The synoptic gospels (Matt. 10:3, Mark 3:18, Luke 6:14) and Acts 1:13 name Bartholomew (meaning son of Tolmai, which means plowman/farmer) instead of Nathanael (meaning God has given) as the disciple associated with Philip.

 

[GWH]

John 2:1-11. Jesus and his disciples attended a wedding in Cana, and during the banquet the wine ran short, so his mother Mary prevailed upon him to provide more wine, which he did by turning six large stone jars of water into wine, which the banquet host proclaimed to be better than the first. John states that this miracle revealed Jesus' glory, causing his disciples to put their faith in him.

In Matt. 9:15-17 Jesus compared wine to divine revelation, indicating that his new teachings initiate a new covenant. Thus, the host's proclamation in John 2:10 indicates that the new covenant/testament is better than the old (cf. Heb. 7:11-10:1).

Jesus' disciples had previously put their faith in him, so John 2:11 must mean the miracle increased their faith (cf. Luke 17:5, Mark 9:24). This indicates that faith is twofold: qualitative faith is repentance and acceptance of Jesus as Lord, which is an all or nothing decision that occurs at one moment in time (Rom. 3:21-5:1), whereas quantitative faith increases as a believer's faith lasts longer and becomes stronger (Matt. 6:30, 8:10 &26, 14:31, 15:28, etc.).